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Niyamasāra
नियमसार
ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception -
णाणं अप्पपयासं णिच्छयणयएण दंसणं तम्हा । अप्पा अप्पपयासो णिच्छयणयएण दंसणं तम्हा ॥१६५॥
निश्चयनय (आत्मदृष्टि) से ज्ञान स्वप्रकाशक है; इसलिये दर्शन (भी) स्वप्रकाशक है। निश्चयनय से आत्मा स्वप्रकाशक है; इसलिये दर्शन (भी) स्वप्रकाशक है।
From the transcendental (niscaya) point-of-view, knowledge (jñāna) illumines the self, therefore, perception (darśana) also illumines the self. From the transcendental (niscaya) point-of-view, the soul (ātmā) illumines the self, therefore, perception (darśana) also illumines the self.
EXPLANATORY NOTE From the transcendental (niscaya) point-of-view, the mark of knowledge (jñāna) is illuminating the self and the mark of perception (darśana), too, is illuminating the self. The soul (ātmā), rid of all external influence due to the senses (indriya), attains its pure state of perfection that is characterized by its own-nature (svabhāva) of knowledge-bliss (jnānānanda)-illuminating the self. From the transcendental-point-of-view (niscayanaya) all substances remain in their own-nature (svabhāva); the soul is not transformed into other substances, other substances are not transformed into the soul. From theempirical-point-of-view (vyavahāranaya), however, the knowledge-soul encompasses other substances and other substances encompass the knowledge-soul.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 35.
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